Pages

Wednesday, December 16, 2015

Thrikodithanam Mahavishnu Temple, Pandava Temple at Kerala

Thrikodithanam Mahavishnu Temple, Pandava Temple at Kerala

Kerala
architecture(gift of viswabrahmin) is a kind of architectural style
that is mostly found in Indian state of Kerala and all the architectural
wonders of kerala stands out to be ultimate testmonials for the ancient
vishwakarma(വിശ്വകർമ്മജർ) sthapathis of kerala. Kerala's style of architecture
is unique in India, in its striking contrast to Dravidian architecture
which is normally practiced in other parts of South India. The
architecture of Kerala has been influenced by Dravidian and Indian Vedic
architectural science (Vastu Shastra) over two millennium. The
Tantrasamuchaya, Thachu-Shastra, Manushyalaya-Chandrika and Silparatna
are important architectural sciences, which have had a strong impact in
Kerala Architecture style. The Manushyalaya-Chandrika, a work devoted to
domestic architecture is one such science which has its strong roots in
Kerala.

Elements and features of Kerala Temple Sri-Kovil

The circular Sreekovil style of Kerala temples
The inner sanctum sanctorum where the idol of presiding deity is
installed and worshiped. It shall be an independent structure, detached
from other buildings with no connections and having its own roof shared
with none. The Sri-kovil does not have any windows and have only one
large door opening mostly towards east (sometimes it happens towards
west, whereas a few temples have north facing door as its specialty,
while no temples will have a south facing door).

The Srikovil
may be built in different plan shapes – square, rectangular, circular or
apsidal. Of these the square plan shows an even distribution throughout
Kerala state. The square shape is basically the form of the vedic fire
altar and strongly suggest the vedic mooring. It is categorized as the
nagara style of temple in the architecutural texts. The rectangular plan
is favoured for the Ananthasai Vishnu (Lord Vishnu in reclining
posture) and the Sapta matrikas (Seven Mother Goddesses). The circular
plan and the apsidal plan are rare in other parts of India and unknown
even in the civil architecture of Kerala, but they constitute an
important group of temples. The circular plan shows a greater
preponderance in the southern part of Kerala, in regions once under the
influence of Buddhism. The apsidal plan is a combination of the
semi-circle and the square and it is seen distributed sporadically all
over the coastal region. The circular temples belong to the vasara
category. A variation of circle-elipse is also seen as an exception in
the Siva shrine at Vaikkom. Polygonal shapes belonging to the Dravida
category are also adopted rarely in temple plans but they find use as a
feature of shikhara. As per the Thantrasamuchayam, every Sreekovil
should be built either neutral or even sided.

For the unitary
temples, the overall height is taken as 13/7/ to 2 1/8 of the width of
the shrine, and categorised into 5 classes as i.e.; santhika, purshtika,
yayada, achudha and savakamika – with increasing height of the temple
form. The total height is basically divided into two halves. The lower
half consists of the basement, the pillar or the wall (stambha or
bhithi) and the entablature (prasthara) in the ratio 1:2:1, in height.
Similarly the upper half is divided into the neck (griva), the roof
tower (shikhara) and the fonial (Kalasham) in the same ratio. The
adisthana or foundation is generally in granite but the super structure
is built in laterite. The roofings will be of normally taller than other
temple structures. The structural roof of the shrine is constructed as
the corbelled dome of masonry; however in order to protect it from the
vagaries of climate it was superposed by a functional roof, made of
timber frame covered by planks and tiles. This sloping roof with its
projecting caves gave the characteristic form to the Kerala temple. The
fenial or Kalasham, made of copper, provided the crowning spire denoting
the focus of the shrine wherein the idol was installed.

The flag post normally seen in all Kerala Temples
Normally the Srikovil is on a raised platform and has a flight or 3 or 5
steps to be. The steps are called Sopanapadi and on sides of the
Sopanapadi, two large statues known as Dwarapalakas (Door Guards) are
craved to guard the deity. As per Kerala rituals style, only main priest
(Thantri) and second priest (Melshanti) only allowed to enter into
Sri-kovil.

Namaskara Mandapam The namaskara mandapa is a
square shaped pavilion with a raised platform, a set of pillars and a
pyramidal roof. The size of the mandapa is decided by the width of the
shrine cell. The pavilion in its simplest form has four corner pillars;
but larger pavilions are provided with two sets of pillars; four inside
and twelve outside. Pavilions of circular, elliptical and polygonal
shapes are mentioned in the texts, but they are not seen in Kerala
temples. The Mandapams are used to conducting Vedic-Thantric rites.

Nalambalam

The outer grounds of Temple, called Chuttuambalam
The shrine and the mandapa building are enclosed in a rectangular
structure called the nalambalam. Functionally the rear and side halls of
the nalambalam serves for various activities related to the ritualistic
worship. The front hall is pierced with the entry, dividing it into two
parts. These two halls; Agrasalas which used for feeding Brahmans,
performing yagas and while Koothuambalam are used for staging temple
arts such as koothu and temple murals. In few cases, Koothuambalams are
separated as an individual structure outside Nalambalam.

Balithara

The Dwajasthampam or flag post of temple, located in Chuttuambalam
At the entrance of Nalambalam, a square shaped raised stone altar
called as Balithara can be seen. This altar is used to make ritualistic
offerings to demi-gods and other spirits. Inside the Nalambalam, several
small stones, called Balikallukal can be seen, meant for same purpose.

Chuttuambalam

The Gppuram or Gate houses of temples
The outer structure within the temple walls, is known as Chuttuambalam.
Normally Chuttuambalam has main pavilion known as Mukha-Mandapam or
Thala-mandapam. The Mukha-Mandapam will have the Dwajastambam (Sacred
Flag-post) in center of it and has several pillars supporting mandapam.
The temple is now fully enclosed in a massive wall (Kshetra-Madillukal)
pierced with gate houses or gopurams. The gopuram is usually
two-storeyed, which served two purposes. The ground floor was an open
space generally used as a platform for temple dances such as kurathy
dance or ottan thullal during festivals. The upper floor with wooden
trails covering the sides functioned as a kottupura _ (a hall for drums
beating). The Chuttuambalam will normally has 4 gates from outside to
entrance at all sides. A stone paved walk-way will be seen around the
Chuttuambalam to allow devotees circulate around the temple, which for
some large temples are covered with roof supported with massive pillars
on both sides. The Chuttuambalam will have Dwajavillakku or giant
lamp-posts in several places, mostly in Mukha-mandapams.

Ambala-Kulam

The temple pond or Ambala-Kulam at Ambalappuzha Sri Krishna Temple
Every temple will have a sacred temple pond or water lake located
within temple complex. As per Vastu-rules, water is considered as source
of positive energy and synthesis balance of all energies. Hence a
temple pond or Ambala Kulam will be made available within the temple
complex. The temple pond is normally used only by priests as holy bath
before start of rituals as well as for various sacred rituals within the
temple. In few cases, a separate pond will be constructed to allow
devotees to bath before entering in temple. Today several temples have
Mani-Kenar or Holy Well within the Nalambalam complex to get sacred
waters for purposes of Abisekham.

Thevarapura

The
Koothuambalams are prime venues for conduct of temple dances and other
art forms. The height of Koothuambalam's roof are much similar to
Pyramids, makes it more majestic and gives a distant feeling from temple
Normally within Nalambalam, a separate complex will be constructed for
cooking foods meant to serve for the deity and distribution among
devotees as holy prasadam. Such complexes are called Thevarapura, where
the holy fire or Agni is invoked.